In this appendix to my paper “To Love God with All One’s Heart Soul and Strength,” I examine Neibuhr’s categories of Christ and Culture, the Cultural Mandate, and various biblical motifs, arguing that Christians are called to be radically different and radically orientated towards each other in order to be an effective witness to the world around them.
In this first appendix of my paper “To Love God with All One’s Heart Soul and Strength,” I sketch the Christian worldview as best as I understand it. I briefly treat a Biblical view of metaphysics, epistemology, and ethics. My presentation is highly dependent on the work of John Frame and is very selective, only putting forth what I believe to be necessary for the main content of my paper.
I recently had to summarize my approach to education for a class; here is the paper that resulted. Using Jeff Greenman’s nine components of learning as the structural framework, I develop in this paper my own philosophy of education, employing a hypothetical school of ministry located in Vancouver to elucidate it in a concrete setting. Two Appendices follow the main paper, the first giving a brief sketch of the Christian worldview and the second presenting my approach to the relationship of Christ and culture (Christians and the World).
“Even the most casual survey of the history of modern Christian education shows plainly that Christian schools, on all levels, are little more than spruced up adaptations of the pagan schools down the block. The presuppositions, goals, objectives, methods, curricula, subject areas, materials, etc., with very little (and usually very superficial) change, have been brought over and Christianized. The trouble is that something that in all of its essentials is still at bottom fundamentally pagan cannot be transformed by Christianizing it. Paganism festooned with Christian accouterments is paganism still. Decking out Christian schools with prayer, Bible reading, a Bible course or two, Christian slogans (‘All truth is God’s truth’; ‘We must learn math for God’s glory’) will not do the trick.”
Is Hell eternal seperation from God or the experience of wrath pouring forth from God for an eternity? Those who argue for the former often appeal to 2 Thessalonians 1:9. In a paper I recently posted on academia.edu, I argue that the best reading of the Greek preposition apo (“away from”) in this verse is “[coming forth] from,” that is, it indicates the point from which something moves away from. Having argued this, I then expound briefly why the doctrine of Hell as the Thessalonians and the rest of the Bible expounds it matters.
I have been thinking a lot about the Trinity recently, one of the fruits of this labour is a new paper I just posted on Academia.edu. In this paper, I argue that self-knowledge requires three points of reference–the self who is knowing (subject), something to see onself in (an external object), and a standard of reference (norm). Applying this to theology/apologetics, I argue that only the Triune God of Scripture could be God, for only the God of Scripture is capable of knowing Himself–of having any knowledge independent of creation.